Spiritual Leadership
Parshas
Noach
The usual take on Noach seems to be that even
though he was himself a righteous individual he really is not to be overly commended
since he was unable – some say even unwilling – to save his generation from the
cataclysm of the flood.
Since the opinions of the rabbis and the sages of
Israel over all of the ages is pretty much divided on how to deal with Noach –
especially vis a vis Avraham – I really cannot venture a definitive opinion on
this matter. However as an individual and certainly as a rabbi I empathize
greatly with Noach and the challenges that he faced.
The story is told about a great Jewish holy man
(insert any favorite name you may wish here) who once ruefully stated: “When I
was young and fresh out of my yeshiva training and undertaking my first
rabbinic post I was convinced that I could influence all of humankind for the
good. However, as I grew older I realized that this was beyond my abilities, so
I concentrated my efforts on changing my community for the better.
As I grew still older, I realized that this was
also beyond my capabilities so I decided to concentrate my efforts on my
synagogue members solely and elevate them spiritually to proper heights. This I
also discovered was not within my capabilities so I now concentrated on
changing my family members for the better.
When it became apparent to me that this was also a
somewhat futile effort, I finally realized that my efforts should be directed
solely towards my own personal self-improvement.” Though this is obviously an
overly pessimistic view of Jewish spiritual leadership and its ability to
change and influence people, it certainly gives us an insight into Noach, his
greatness and eventual tragedy.
Noach builds his ark publicly and painstakingly
over many decades. He exhorts his generation to repent from its evil ways and
warns of the coming apocalypse. For his pains and prescience he is mocked and
reviled, rejected and isolated. Some of his own descendants will eventually
betray him with their behavior and attitudes.
It is not the trauma of the Flood itself that so
depresses Noach as much as it is that somehow he has not found a way to
communicate his message to his society and even to his own family. We are told
little about Noach after his family disappointments upon emerging from the ark.
He is apparently sapped of his will to influence others after so many years of
being rejected. He sees no basic difference in post-flood humankind than in
pre-flood humankind.
Avraham will also face many disappointments and
failures in his chosen mission of spreading G-dliness in a heathen, immoral and
violent world. But if Avraham will initially fail with Yishmael he will succeed
with Yitzchak. If Avraham cannot enlist Lot in his cause he will at least save
him from destruction. If he cannot change Sodom he will strive to see that it
is never again rebuilt.
The true test of spiritual
leadership is what happens after one’s dreaded disappointments have proven to
have been accurate. Since Noach could not save his generation prior to the flood, he
somehow gave up on the generations after the flood as well. Therein lays the
undertone of implicit criticism of this great and pious person that is
reflected in Jewish rabbinic tradition over the ages.
Shabat shalom.
The Meaning of Noach
Parshas
Noach
The rabbis were not so much critical of Noach –
as he is paid the highest of compliments, throughout the Torah as a righteous
person – but they were wary of him. I have often felt that this attitude is
born of the idea that Rashi himself states in commenting upon the origin of
Noach’s name. Rashi makes a point that the name Noach should not be construed
as a derivative of the Hebrew word “nacheim” – meaning to comfort – but rather
it is derived from the other Hebrew word “noach” – meaning, rest, leisure,
comfortable but not comfort as in consolation.
Rashi attributes this understanding of Noach’s
name to the fact that he was the father, so to speak, of modern agricultural
technological advancement and progress. The iron plow, the first great
essential tool for farming developed for humans, enabling settlers to abandon a
nomadic existence, was an invention of Noach. This was his great contribution
towards the advancement of human technology.
Noach therefore becomes the source of human
technological progress which grants us leisure, eases our physical workload and
gives us many physical comforts in life. However,
technology alone with all of its attendant blessings does not guarantee us any
sort of mental, spiritual or social comfort. It does not console us in our hour
of grief nor does it strengthen our spirit in our moments of self-doubt and
personal angst.
If Noach could have achieved these goals then
Rashi points out that his name would have been Menachem – the one who brings
true consolation and comfort to troubled souls. Hence Noach is viewed in
tradition as being incomplete – technologically advanced but spiritually wanting
– in short a pretty accurate description of our current human society.
The Rabbis of the Talmud taught us that if “one
tells you that there is wisdom, knowledge and skills present amongst the
nations of the world you should believe him.” However, if one tells you that
there is Torah amongst the nations of the world, then do not believe him.”
Judaism and Jewish society has no basic argument against the advance of
technology. We are not the Amish nor are we willing to be consigned a back seat
in the drive to physically improve the human condition of life on this planet. Yet
Judaism realizes that true psychological and spiritual comfort cannot be found
in the latest version of the ipod.
Noach’s technology can be enormously beneficial in
a society that adopts Avraham’s values and beliefs. But bereft of any spiritual
focus or restraint, technology run wild makes our world a more fearful place to
inhabit and forces many to yearn for the good old, less technologically
advanced, eras that preceded us. Noach’s grand technology could not save the
world from the ravages of evil that brought upon humankind the great flood
described in this week’s parsha.
Avraham’s grand values and holy behavior almost
saved the seat of world evil, Sodom. The world is Noach’s world but its
survival is dependent upon the survival and eventual triumph of Avraham’s
children, ideas and beliefs.
Shabat shalom.
Rabbi Berel Wein
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